A Small History of Political Philosophy

Victor Nuovo

• Verlag: Onion River Press
• Jahr: 2019
• ISBN:
  9781949066159
• Auflage: 1
• Thema: Philosophy
• Thema: Political Philosophy

"A Small History of Political Thought" is a collection of essays written by Victor Nuovo. It contains thirty-three essays beginning with the ancients, Plato and Aristotle, continuing with notable moderns, including Machiavelli, Hobbes, Spinoza, Locke, Diderot, and concluding with Madison and the U.S. Constitution. The general theme is the nature and purpose of civil government and the norms that govern it.

The essays previously appeared in the Addison County Independent, a local newspaper serving Middlebury and surrounding towns in Addison County, Vermont. They were written to make political philosophy accessible to the public at a time when our political institutions are under great stress and public diligence is requisite.

A Small History
of Political Philosophy

Victor Nuovo

Burlington, Vermont

Copyright © 2019 by Victor Nuovo

All rights reserved. No part of this publication may be reproduced, distributed, or transmitted in any form or by any means, including photocopying, recording, or other electronic or mechanical methods, without the prior written permission of the publisher, except in the case of brief quotations embodied in critical reviews and certain other noncommercial uses permitted by copyright law.

Onion River Press
191 Bank Street
Burlington, VT 05401

Publisher’s Cataloging-in-Publication data
Names: Nuovo, Victor, author.
Title: A Small history of political philosophy / by Victor Nuovo.
Description: Burlington, VT: Onion River Press, 2019.
Identifiers: LCCN 2018967873 |
ISBN 978-1-949066-14-2 (pbk.) | 978-1-949066-15-9 (ebook)
Subjects: LCSH Political science—Philosophy. | Political science—Philosophy—History. | Political science—History. | BISAC PHILOSOPHY / Political
Classification: LCC JA81 .N86 2019 | DDC 320.01--dc23

Designed by The Image Farm, Middlebury, VT

Printed in the United States of America

To Betty

And these few precious days,

I’ll spend with you.

Acknowledgement

And with grateful thanks to those without whose
generosity and support this book would not have been: Angelo Lynn, Paul Ralston, Laurie Patton,
Shalom Goldman, and Sue Hoxie.

Foreword

A French magazine from January 2014 has been lying on our coffee table for four years. Entitled Philosophie, its articles feature a number of contemporary philosophers on the topic of “Faut il s’aimer soi-meme?” (Does one have to love oneself?) We have kept it as a token of a wonderful scholarly trip to France. But we also suspect that we have kept it because it’s a symbol of what other cultures have, but America seems to struggle for—public philosophy. The term “public intellectual” is in fact borrowed from the French. In 1898 a group of prominent writers published a “Manifesto of the Intellectuals,” in defense of Captain Alfred Dreyfus, a Jewish officer accused of espionage. It was their well-reasoned defense that led to Dreyfus’ exoneration.

But we can travel much further back in time and space than late 19th century France for exemplary public intellectuals. As Victor Nuovo notes in these pages, Greek philosophers frequently touched upon themes of public life. In early India, public debates over the very nature of the universe were conducted between kings and priests. The loser would frequently place firewood at the feet of the winner, as a symbol and gesture of his or her servitude to the superior line of thought demonstrated by the opponent. In the early centuries of the second temple period, the Jewish court of elders, The Sanhedrin, contemplated daily matters of Jewish law and the conduct of public life. In early Chinese civilization, to philosophize was to think about the role of the ruler and the right form of government, and argue about the ruler’s relationship to heaven. These were local, face-to-face debates where the nature of public life was hotly contested.

At times, philosophy was even understood as a life or death undertaking. In the early Indian texts, the Upanishads, the philosopher’s head would break into a thousand pieces if his thinking proved faulty. In the early days of the Sanhedrin, to propagate thought against Jewish law was punished by death. The elders outlawed the death penalty for a zaken mamre—a rebellious elder—only in the first century CE. In the ancient world, philosophy was personal as well as public.

Victor Nuovo’s essays in this collection are premised on another kind of life and death worry: as in the time of Plato, we are in a life and death struggle for democracy. And if we are not careful, we may lose democracy altogether. Nuovo’s subjects worked during times of political crisis and social change in the West, from Plato to Spinoza to Locke to Diderot. And Nuovo’s choices are deliberate; his thinkers all imply that if we do not engage in public philosophy, then the very roots of our democracy are in peril. Across the globe today, many governments are turning to embrace authoritarian rule, mounting a direct challenge to those who would defend liberal values and pluralism. Nuovo’s articles also teach us that we might be well-served by adopting, and perhaps shaping for our own age, the tradition of philosophical skepticism.

It should also be noted that many of Nuovo’s essays were written at a time where the study of philosophy has experienced a resurgence. An explosion in the fields of genetics and neuroscience has given rise to centers focusing on the philosophy of genetic testing and the ethics of brain surgery. As a result enrollments have increased for philosophy courses particularly dealing with bioethics.

The past two decades have witnessed a growth of centers for philosophy and public policy as the philosophical roots of our constitutional democracy are challenged and becoming frayed. As technology becomes a ubiquitous part of our daily lives, people are turning to epistemology—how we know what we know—to make sense of the brain-machine connection. As enrollments in the humanities in colleges and universities are threatened, philosophy enrollments are steady and in some places, are even rising. In other words, we need philosophy, now more than ever.

But do we only need philosophy in colleges and universities and think tanks? Nuovo’s choice of publication venue states otherwise. This is another virtue of his essays: they were written for the Addison Independent, a well-respected local newspaper that features writers and editors who are active members of their community. Nuovo’s writing assumes that there is an everyday relevance to philosophy—thinking that we can live our lives by, both publicly and privately. He assumes that the proper sphere of philosophy is as much the local newspaper as it is the local classroom. That assumption was once part of American life. The scholarly society of Phi Beta Kappa was formed in a local pub as a kind of tribute to intellectual friendship. The first American novel written by a woman, The Gleaner, was published in a newspaper as a serial. With the great expansion of American higher education in the second half of the 20th century, intellectual engagement became an academic endeavor, ensconced in disciplines, departments, and highly specialized journals, not in magazines and newspapers. In this way, Nuovo is going against the contemporary grain and returning us to an earlier American tradition of intellectual engagement with a wide readership.

Finally, Nuovo is taking up the challenge not only of public philosophy but also of the public sphere itself. The power of doing philosophy in a local way, and in a local venue, cannot be underestimated. The coffee shops of 18th century Enlightenment Europe played a key role in the understanding of public debate at the time and gives us a foundational image when we write about the history of the public sphere. The contemporary philosopher Jurgen Habermas saw them as the places where our contemporary idea of the public sphere was born. These coffee houses were unique places of open debate between people who knew each other—who paid each other’s rent, whose children may have gone to the same school, who may have shared the same workplace.

More recent theories of the public sphere are critical of the elitist nature of these Enlightenment establishments and suggest that the contemporary obligation of participants in the public sphere should be to create more and more open spaces where more and more people can participate. We agree. What better way to do that than to publish in a local newspaper, where readers of all walks of life can engage with the arguments of the great philosophers?

In writing about philosophy and the public sphere in this way, Victor Nuovo has provided hope for the continuity of democracy itself. Perhaps we can recycle our copy of the magazine Philosophie after all.

Laurie Patton and Shalom Goldman

Laurie Patton is president of Middlebury College. Shalom Goldman is the Pardon Tillinghast Professor of Religion at Middlebury College.

Contents

Introduction

Thinking About Politics

Plato

Plato’s Republic in a Nutshell

Plato’s Model City

Aristotle

Aristotle’s Political Science

Becoming Virtuous

Theory and Practice, the Great Divide

On Friendship, or the Tie that Binds

Equality and Nature

The City as a School of Virtue

Machiavelli

Ancients and Moderns

Machiavelli’s The Prince

Living in Dark Times with Livy

Machiavelli’s Discourses on Livy

Hobbes

Thomas Hobbes, our Contemporary

Hobbes’ Politics

Lingering Problems with Hobbes

Hobbes on Religion

Spinoza

Spinoza on Free Inquiry

How to Read the Bible (According to Spinoza)

Spinoza’s Politics

John Locke

Introducing John Locke

Does the Mind Always Think?

Locke Against Patriarchy

The Origin of Civil Society

Private Property

Liberalism and the Meaning of History

Diderot

Diderot’s Political Naturalism

Diderot on Duty and Justice

Diderot’s Reli...

Inhaltsverzeichnis

• A Small History of Political Thought